Pratyaksha Pariksha/Pramana

3.1 fAo

f before or near/in conjugation of

37=Eyes/Indriya
The knowledge percieved through the eyes is said as Pratyaksha. Here eyes can also mean
other senses broadly so that knowledge percieved through the senses is Pratyaksha. The
knowledge got through the Jnaanendriya are determinative without any defect. Therefore
they are the main cause for perceptual knowledge.

HaIIFH &TFLTErT EETETCH XUI(I,z. 1/1/4)

s4d aatirvs s1-7H- Perception generated by the conjugation of the Indriyas with
the Arthas.
ST2HCRTH-It is not mere a verbal knowledge.
-374T9ef-Unmistakable doubtless knowledge.
L
37 H1T-Determinative knowledge.
Thus a flawless, non defective, deteminative knowledge attained through the conjugation
of Indriyas and Indriyarthas is said as Pratyaksha.

The knowledge (Buddhi) which is clear and attained at that very momentby the combination
of Aatma (soul)- Indriya (senses)- Manah (mind) and Artha (objects of perception) is said
as Pratyaksha (perception/direct observation).

A RdHART TETI (E.t. 4)

The knowledge attained by the person himself through the Indriyas (sense organs) and
through the Manas (mind). This implies two types of Pratyaksha Indriya Pratyaksha
Maanasa Pratyaksha

TuÍKaauHTET:1 («f4, 8/39)

 178 AT. B. of Padartha Vijnaana Evam Ayurveda Itihasa
According to the above Shloka-Pratyaksha is attained by oneself through the-
CAatma Pratyaksha
-Indriya Pratyaksha
Sukha-Dukha (pleasure pain), Iccha-Dwesha (like dislike) etc are the knowledge ohte:.
by the person himself (ie by the soul), and the perception of sound etc are through the
external sense or faculties.
According to Vatsyayana-

The Aatma associates- with ManasManaswithIndriyas-> Indriyas withIndriyarthas

and then only perception takes place.

Iypes of Pratyaksha
I. Pratyaksha is basically of 2 types

Discriminative perception Non discriminative perception

TUT

II. 2 types
L
II. 3 types NT

IV. 6 types
 179
Pratyaksha Pariksha/Pramana
A TR- Non-discriminative perception.
( T S . HAR 4/32)
i salso known as- s H T FR orfa ta
This is the pnmary perception.
. A person gets the knowledge of the existence of something.
This person is not able to identify what it is.
The 7T (nanme)- TT (properties) (action) ift etc are not completely got.
There is no definite knowledge.
There is no Vichaara- Uhapoha but still there is Jnaanotpatti.

Eg. A man as he is walking, hehears some noise, this noise is percieved through his Shrotra
Bsihi but the man does not know from whom orfrom where theShabda/noiseiscoming
a afaar SNN-Discriminative Perception or Determinative knowledge.

- Also known as NT-f99UT E I

- The perfect identity is got.
- The (name) 17, (quality-black) TT, (action-grazing) TH, cow SufT, etc are got.
- The Manas and the Indriyas both percieve the knowledge.

Eg. It is a wooden elephant, a Brahmin, having Shyama Vama, etc detail knowledge is
percieved.
In Savikalpaka Pratyaksha there are 2 stages-perception and identification. Perception is
herewhen something is seen. Identification occurs due to the superimposition of the memory
that object so as to recognize it.
Types of Savikalpaka Pratyaksha-(lndriyartha Sannikarsha Janya)
LLoukika Pratyaksha i a
The knowledge of an object possessed by means of Jnaanendriya with their respective
Arthasis Laukika Pratyaksha
aTI4 (perception through extemal sensory faculty
3AT7-7 FHRYATA R (perception through intemal faculty).

ATUT T (Olfactory perception)

T4A (Raasana) 77 (Gustatory perception)
R (Visual perception)
17 (Tactile perception)
a ] urT (Auditory perception)
3JA-324
 180
AT. B. of Padartha Vijnaana Evam Ayurveda Itihasa

It is also said as HTH ATYT. The Manas

association of the percieves the knowledge of the objects wi
Indriyas. For
eg-Iccha-Dwesha-Sukha-Dukha etc. without t
RT With contact of fATs
Without the contact of fis with the help of Smriti.
To understand the relation
about Sannikarsha. between Indriya and their Vishayas it is
necessary to tkno
3.2 Indriya-prapyakaritvam

Rdatort bluw mdstypo andl vishaya

Forthe perception of an
a) object there should be contact between the
faculty-object(t
There are 6 types of Rda blo 3 hirgs
Sannikarsha
faTsfeTTHTE8Il (a.a. 4/33)
I.a T (Conjunction)
2. THETY HAT (Intimate union with that which is in
3. F47 44TY HA (Inherent union with what is
conjunction)
which has come into intimately united with a thin=
uontact)
4. HHaTa fAat
(inherent union)
5. qH4HT4 H5T
(Inherent union with intimately united)
6. faruT fat yTa zfA%i (Relation of the attribute with the
1. 7aTT FAT
substantiative)
The direct contact of the
Indriyas with the Vishayas or Indriyarthas is called Samyog
Sannikarsha.
Eg. when a person sees a Ghata (pot), his Chakshurindriya gets contact with the pot an
one attains this knowledge.

The union of Aatma with the Manas while

called Samyoga Sannikarsha. perceiving the knowledge of an object is au
 Pratyaksha Pariksha/Pramana 181

Foreg-WhentheChata ar) isvisualised, the colour ofthejaris also percieved. This colour
the jar is itselt innerant in the jar. The Ghata is a thing (Vishaya) and the colour is it's quality.
1 Quality (attribute/Guna) is intimately associated with a thing which is Samavaya
Sambandha.

When the Indriya, comes in contact with the Artlia. he Guna of that thing is also percieved
wSamyukta Samavaya relation

K F A I K AI5 5omaw do-7pobl Honst of Sarnauaya.

E 4/36)

Here two types of Samavaya exist in one object. The former one is known as Samaveta
nd the later one is known as Samavaya. In general both are Samavaya.
Samavaya Sambandha exists in the Rupa and Jati (race) of that particular object.
Seeing the Ghata- Samyoga Sannikarsha
(FT) Red colour of the Ghata-Samyukta Samavaya.
"

4 Red is one among the different colour Samyukta Samaveta Samavaya.

andthis is closely related to the pot
The Y Rupatwa is intimately related to the Rupa.]

AAUT THRTTER FHT: FATN: TuifeargarAIZTE7 ATTE, ZT1TRTUTTT TUmuAI

PHAT I.F. 4/37)
Indriya with Indriyartha relation or Sannikarsha is Samavaya Sannikarsha (Inseparable
Telation)
Twith
with 6 T
AT6IT with A7
For eg. the relation between Shabda and Srotrendriya is this Samavaya Sambandha. Shabda
s the specific quality of Aakasha and is intimately united with the same.
The cavity in the ear has the presence of Aakasha.habda is in Samavaya with the Srotra
a . Therefore by Samavaya Sannikarsha a person gets the knowledge of Shabda by Srotra.
TU-TUITT
These all relations are Samavaya Sannikarsha.
x-TU-5
 Itihasa
Ayurveda

Vijnaana
Evam
Padartha
AT. B. of 438)
FTHTT (a..
182 yrVT Here 1
afev:
atareaa
-FHSA
FH4T7 HfA,

7TRETTTT F aT: w i t h Y7
Fw noted,
with the
Shabda.
s T Tand
T-FTT

percieved
also
(Shabdatva
Jaati) is
T

(a. 4/39)
faeuraTa I Abhava (absence)
Pratyaksha Jnaana of
Here there is
Absence Visheshana (feviT)

Absence = Visheshya ( N )
Place of
z is absent on the ground.
Ta seTHTe
The earth/ground-fagt

No pot/Ghata-fartqur
on the ground.
and realise there is no presence of the pot
ground
The eyes visualise the
TETHT with the ia. This Sannikarsha
is also the cause for-
Hence it is favTyT fATHTT of
Pratyaksha Jnaana.

In Aloukika Pratyaksha there is no direct contact among the Indriya and Indriyarthas. The
Indriyarthas are also Aloukik as the Padarthas are situated at distant place
Knowledge of Bhuta-Bhavishya of a thing is got.
Samanya Lakshana Pratyaasatti (HTHI77 HT THTH)
Unaana Lakshana Pratyaasatti (A TRT TTH)
Yogaja Pratyaksha (aTT T)
.HETR zU rTEM(Perception of generality)
Also said
Samanya Lakshana Buddhi. Here the knowledgo occurs based on
as
property seen in the Jaati
or Varga the commor
For eg. On
(general features of species).
seeing a cow-the general feature of the whole
ETHT species of the cow is got.
KEKARAIThe 3TfA-FTNTA Of all the cows are got.
alained, Therefore A TTknowledg=
R. RU RTK(Conditional perception)
Also said as Vishesha
Lakshana Jnaana Buddhi. There is no actual
contact of the
Artha itk
 1
Pratyakaha Pariksha/Pramana
heIndriyas. When twooxperienceoccuralmost together, repeatedly they get conditimced that
the.
4

the repetition ot one expenencecanevoke the mcmory ofthe other experience. Sohecic the metoty
afthepre ious collected knowledge is attained and there is no direct contact. So lie1c 2 procese
osthepreviou
First there is Pratyaksha Jnaana through Bahya Indriyas.
Lsecond the other Pratyaksha is through the Antarindriya (Manas).
For eg- The sight of food can evoke/bring memories nf the sense of tastc though thc
gustatory faculty is not in contact with the food.
Sight of food- through the Bahya Indriyas it is got
LPerception of taste of food- through Antarindriya/Manas it is percieved
Eg. Seeing a flower and recalling it's smel.
Seeing a sandalwood and getting the jnaana of it's smell.
3T Yogic perception
The Indriyas have some restrictions to percieve the knowledge ofthe Vishayas (objects).
But yogis by their unique Yoga Shakti or Divya Drushti become capable to percieve Trikala
Jnaana. This is known as Yogaja Aloukika Pratyaksha. (Asaadharana Pratyaksha)
Based on the power of the yogis it is divided into 2-
They are fkrE Siddha Yogis who are capable of permanent continuous knowledge
of (minute/covered/distant). They have the capacity of spontaneous
everything
perception
3T7By Chintanadior Dhyanadi/meditation similar pereption is attained. The perceptioa
is attained on intention.

3.3 T s Indrlyas

= 3TV THTTI = IUT = MIUT (according to Vedic literature)

According to Panineeya sutra

FfT= 3TAT PUUT when {is function with Aatma one can see-hcar ctc.
KE= Can see or visualise through the Indriyas.
PHe {E means T
E Yukta of Indriya.
RE Given by the Indriyas. The meaning of tho entire sutra is that which is created by
184 AT. B. of Padartha Vijnaana Bvam Ayurveda Itihasaa
Indriya, which lives with Indra, which expresses the characters of Indra, whih
always sees through Indra, in which action are carried out by Indra.

TEUT or T
- As per Darshanas-Indriyas are derived from Ahankara.
As per Ayurveda- Indriyas are Bhautika.

Indriyas are the Aatuna Jnaana Saadhaka. (through whích the Aatma attains knowledge)
- SATAI IA YdThe Indriyas help to provoke the activities of Aatma.
- It is zR EZEHH- Associated with the body.

Dravya with Indriyas are Chetana Yukta and the Dravyas without Indriyas are Achetanam
Thus Indriyas are the basic components.
g T fafaz
1. aaR-HA4- as the only Indriya. This is because through sparshanendriya
knowledge of all the Indriyas is attained. But this concept is not accepted.
2. faaTBased on this theory only the five Jnaanendriyas are accepted. The
Karmendriyas do their function by the influence of the Jnaanendriyas. Hence they are not
accepted as Indriyas. But this theory too is not accepted.
3. T3zaTR- According to this theory, the five Jnaanendriyasandthe Manas are acepted
The functions of the Karmendriya are based on these. So karmendriyas are not Indriyas.
4. 9taaTz- Based on this theory, 5 Jnaanendriyas and 5 Karmendriyas make the
Dashendriyas. Manas is not counted as it is said as Ateendriya.
5, v FATHere the 5 Jnaanendriyas, the 5 Karmendriyas and the Manas are
included. This is widely accepted theory.

3 Adhishtana for each Indriya.

3aTA45- Indriya itself.
t 5 Predominent mahabhuta.
e f 1 3 Karanas have 13 Adhidevata.
 Pratyakaha Pariksha/Pramana 185

39ftrdam

TUT

398
The main Adhishtana being Jeevatma.
The main Adhidevata being Paramaatma.
Thus Indriyas are the basic components in diferentiating the living and non-living matters.
T TA 5UTI It is the reason to understand external world.
R & HI I It is itself beyond the perception and can be inferred.

in
-

Acharya Charaka Indriyasthana defines the tern f as follows H FA AT

Thesigns and symptoms oflife are called Indriya. Therefore Indriya is compared with life.
UI T FTTafAAdl Indriya is defined as Aatma and the Indriyas are the means to get
the knowledge of the
objects to the Aatma.

ndriyas are specific factors present in the Shareera which acts as means for getting the
owiedge of the vishayas or performing various activities of the body.
I & Ki- Classifcatlon and Enumeratlon
Jrda-5 (Sensory organs)
5H1-x1-5 (Motor organs)
-
Az& Aa-I (Mind)
-11

3yyfz4/4A-1
 186 AT. B. of Padartha Vijnaana Evam Ayurveda Itihasa
1.
T-Tuiffa-Organs of cognition.
The Indriyas through which Manas percieves the knowledge of an object is ea
Jnaanendriyas. called

They are (5)

9TO

An Indriya can grasp only a

particular Indriyartha and not other Arthas because of it's
Yoni-that is based with particular Mahabhuta.
Eg. AT is HTT T dominant so can percieve the knowledge of IEI
This knowledge is possible only when there is the association with Mana.

1. qA- Visual faculty.

The Indriya
which enlightens the Rupa is called as
Chakshurindriya. As it is the most
important of all the Indriyas it is described first.
2. ATT-T- Auditory faculty.

The Indriya which perceives the knowledge of sound or Shabda is Srotrendriya.

3. sTUT- Olfactory faculty.
faur UT
The Indriya which
perceives the knowledge.of smell (Gandha) is Ghranendriya.
4. THAT- Gustatory faculty

The Indriya which perceives the knowledge of taste (Rasa) is Rasanendriya.

5. Fyfza- Tactile faculty.

The Indriya which perceives the knowiedge of touch (Sparsha) is Sparshanendriya.

 Pratyaksha Pariksha/Pramana 187
Sparshanendriya is Vyapta (pervaded) in all the Indriyas. Therefore mentioned in the last.
s T Mojor Organs

f TCTfATf-i arn FrT TAASTTII (7T. 1/25-26)

R-HEUTETU/ 3TGA (ZM. 1) recieving and holding
T- R75H- mution/mobility
T& 39 fAsT|(R- Taf
(TR)
According to Sushruta-3TRY is - H (3AF is 374E4faY4 (stage) and this is related
to frEt release of semen)
H-truth - illuminates i
4T1-false - darkness, T1

3441Dual faculty-Sensory and Motororgans.

"Mana" when associated with

Jnaanendriyas
Karmendriyas
Percieves the knowledge.

Torafurafayira T-17 aTONEISII (Sa.Ka. 29)

Manas is having Samaana Dharma (same properties) as the other Indriyas since it is having
the karma of Samkalpa. (analysis and decides the merits and demerits)
Based on Guna Vishesha, it is able to differentiate and associate with the other Indriyas.

Manas is capable of Chintya (Thought)

Vicharya (Contemplation)
Uhya (Deduction) and thus other
-Dhyeya (Meditation) mental faculty
Samkalpa (Determination)
As Karmendriya, Manas has activities like-
Tnfag: R: H ANE:II (T.M. 1/21)
AfAHE-Controlling of the Indriyas.
La fin- Selfcontrol.
4JA-314
 188
AT. B. of Padartha Vijnaana Evam Ayurveda Itihasa
So thus Manas prevents the Karmendriya from doing bad deeds-Ashubha Karma

Manas has a great role in the perception of Pratyaksha Jnaana. If there is the absence of
Manas a person is incapable to percieve any knowledge, hence in alM the Indriyartha Sannikarsha
the influence of Manas is a must and compulsory.
Types of Manasa Pratyaksha
There are three types of perceptions in connection to the Sannikarsha of Manas with Artha

They arer q7

1. Fa- Here the Indriyas are in the rest position. It is seen in 3 stages

TTT (Consciousstate)
FX (Disturbed sleep)
L y (Deep sleep)
It is of 7 types
Those seen in the conscious state comes in dreams

Those heard in the conscious state is heard in dreams.

S4TT The things experienced appears in the dreams.

T - The desired things in conscious state comes in dreams.
1T Assessments done in conscious state appears in dreams.

Tfr- Good or bad results offuture seen in dreams.

Due to the vitiations of Vatadi Dosha.
2. F-Experiences last as memories which persist in the mind for many years.

3. rafyrau- Recollecting the knowledge of daily incidents.

Pancha Panchakacontains
Five groups of Panchakaas are called Pancha Panchaka. Each
five objects, All the Panch Panchakas
five objects. Thus totally Pancha Panchaka contains twenty
are related to Pratyaksha
Pramana.
 Pratyaksha Pariksha/Pramana 189

The faculty The substance ofBases of

|faculty facultyObject of Knowledge got
organ faculty throgh Indrlya
y (Visual) f (Fire)
37fTut (Eyes) 31 (Colour)
(Auditory)
G (Ankash (Ether) u (Ears) R (Sound) AT
T (Olfactory) | (Earth) H (Nose) T (Smell) TUT
THf (Gustatory)|3Tt (Water) TET (Tongue) (Taste) TEga
H7 (Tactile) |T: (Air)_ (Skin) H (Touch) H

TfkferSTATR-3Truft, aui, Tfaes, fagT, 7 dfAII (7 8/10)

TE3fuiai:-1ZET7tTETTAT: U(T 8/11)
-

S :-T4aTke1:|1 (g, 8/12)

The Panchendriya Buddhi are generated by the contact of
Panchendriyas,
Manas and Aatma through the Indriyartha Sannikarsha. They are momentary and
the Arthas,
by certain.

shd of FTS (Penta-elemental nature of Indriya)

According to the Vaisheshika philosophy and Tarka Shastra, each Indriya is made up of
Only one substance (Mahabhuta) and because of this the Indriya can grasp it's own Artha (Object).
Eg. The Ghranendriya is made up of it's own substance i.e. earth and therefore it can grasp
f's special property ie. smell.
According to Ayurveda, all the Indriyas are made up of all the five Mahabhutas. Each
Indriya though having all the Mahabhutas has the predominance of only one Mahabhuta. For
eg Chakshurindriya has the dominance of Agni Mahabhuta. Therefore it can percieve only
Rupa (Colour).
thfrestfaatgafu 3Tga au aaaf feua g aftaaraaaftf feufari (zm. n4)
Acharya Charaka says tha: the Indriyas are Anumana Gamyam (3HIA T). The szATd
ET(Indri yartha Grahana) is because of
I.
Tara-The Indriyas receive it's vishaya by swabhava (naturally)
2. ayr Due to some energy the Indriyas are capable to recieve the
Vishayas (objects)
3. The Pancha Bhoutika Aahara
provides nourishment to the Indriyas in case of Indriya
Daurbalyata. This is based on the Samanya Vishesha Siddhanta. Hence Indriyas are Bhoutika.

Samkhya Darshana did not reject the Bhautikata of Indriyas, but stressed on the
Ahiankarikata of Indriyas.
 190 AT. B. of Padartha Vijnaana Evam Ayurveda Itihasa
There are 3 types of Ahamkaara
H 375K
Skodasbo Sndsruo

Bythe combinationofSaatwika Ahamkara with the Raajasika Ahamkaara, there istheorigin

ofEkadasha Indriyas. Because of this the Indriyas are capable to percieve theobject
The
Panchamahabhutas areoriginatedfrom the Pancha Tanmatra. These Pancha Tanmatras
are due to the combination of Tamasa Ahamkara and Rajasika Ahamkara.
According to the Samkhya view, if the Indriyas are Bhautika they take their origination
from Tamoguna. Tamoguna does not have the
capacity to percieve the objects hence
Samkhya Darshana considered Indriyas as Ahankarika and not Bhoutika.

Each Indriya can recieve it's own object because of the similarity of the substance
(Bhuta).
For
eg-The Chakshurindriya has the dominance
of Agni. The colour is Rupa has the
property of Agni. Therefore since the Chakshurindriya and the object colour has the similar
base of Agni, it can percieve the Rupa and not the Gandha/odour
This is just like a radio-which can tune to
capture short wave station when only in medium
wave.

3.4 Trayodasha Karana

The 13 instruments.
UIsTE - S TlAS, T¥ HKTS = 10
31-1: UT-3 HH--37ESHR (Some have
added f)
Karanas are those by which the Karyas are done.

The 13 tools are utilized for

3TERUI (Reception)
F7RU1 (Retention)
L saNA(Enlightment)
 191
Pratyaksha Pariksha/Pramana
faruu-T-Í-F7-TH-T|
U fq4- 18TUT-TTH-a7-THA-31T-I
T h e Manas-Buddhi-Ahankara are the three Antaha Karanas.
Antahakarana are responsible for the mental activities.

fa F6FY-Responsible for imagination and intention.

37fHT-Creates a sense of pride and feeling of I.
f a - AA-Determination and mental effort.
The Jnaanendriyas and the Karmendriyas do their activities through the Antaha Karanas.
the
These Indriyas can runcuon only
through the Antaha Karanas. The Antaha Karanas give
na in all the three Kaalas-Bhuta-Vartamaana-Bhavishya. Where as with the Indriya, they
naan

only in present tense.

can function

Antabakarana Sreshtata (¥T:a6TUT A5T)-Dominance of Antaha Karana

Antahakarana is not bounded by the Kaala.
Though the Buddhi/knowledge is momentary, the acquired knowledge can be imprinted
and kept for future use.

.These are the Kaarana for any Karma (actions) such as the function of Vaatáetc.
They are the base for sensation-perception-conception.
Sukha-Dukba Kaarana.
Sarvavishayamavagaahate-Responsible to percieve all the Vishayas HefcyYHaTEdI

(grasped)
(take it to)

3HTT

&through Buddhi

fATH 7 attained.
been added to this.
According to Shankara Swami-Chitta too has
Thus the 4h : R is fem= The function of which is Chintana from Vishaya to the
-
one
 192 AT. B. of Padartha Vijnaana Evam Ayurveda Itihasa

3.5 Pratyaksha Anupalabdhikaaran

The Pratyaksha Pramana has its own limitations. There are many objects (Vishayas) which
cannot be percieved through Pratyaksha and where other Pramanas are required.
-I ( 11/7)
The perception of Pratyaksha Jnaana becomes impossible when certain factors are present
These are known as Baa ihaka Bhava or Pratibandhakara
Bhava. They are
aUTHIEECTtay4ETCTUE ugTEa-H-s7EEATA FHIATËHETGTYHETaf
1. fTRTAsfa- Very near or close to the eye. Eg. Kajal applied to the eyes.
2. 3tTua-Very distant objects. Eg. beyond60 m of distances.
3. 81T4TUT-If covered by something else. Eg. one is unable to see the person standing on
the other side of the wall.
4. RUTEHTFYTNTYHTE-Defective Indriyas Eg. In nightblindness or cataract there is
inability of visualisation.
5. HISqTHTE-Mind is away from the Indriya concerned. There is no Jnaanotpatti itself
as no Manas-Indriya Sannikarsha.
6. HHT-HTMRTE- If the object to be percieved is mixed with similar items. Bg. A grain of
green gram if put into a heap of green gram, it is not possible to identify that particular grain.
7.3HTTHTET-The bigger object dominates the smaller object. Eg. In the presence ofstrong
sunlight, a lit candle may have no significance/Due to the bright sun the stars are not visible.
8. 3f hT- Many minute things are not visualised/percieved by the Indriyas. Eg.
Minute things like bacteria and viruses though existing cannot be visualised by the naked eye.
Thus since there are limitation to perception, Pratyaksha cannot be held as the valid
of
instrument knowledge. Since they become incapable to percieve the knowledge they are
known as Pratyaksha Badhaka Bhavas.
AMH TA ferkTT= Enhancement of direct perception of objects
For the purpose of diagnosis, many instruments are utilised for the purpose of percieving
things. Through these instruments one can achieve the enhancement of direct perception.

Spectacles
Mieroscopes-to visualise micro structures.
Telescope-to visualise very distant objects.
Speculums- to visualise, small channels-nose-ear etc.
Endoscopy, Laryngoscopy, Retinoscopy, Proctoscopy, X-ray etc to visualise within the body.
 193
Pratyaksha Pariksha/Pramana

ear the heart sounds.

Stethoscope-to
Stet

B.P. apparatus-to assess the blood pressure.

Taperecorder- far of persons are heard etc.
the body
the different readings of brain-heart. Thermnometer to detect
ECG to read
EEG, ECG
EEG,
temperature.

Others
the odour.
of tasting machines to taste and sort tea. Smelling machines to detect
The use
chemicals.
Nanotechnology-that deals with means to detect very minute quantities of
Anumaana now because of the use of
these instruments
All these were previously Gamya,
becomes Pratyaksha Gamya.
they have
in the sky.
Radars-to detect high speed moving objects
Necessity of other Pramanas in addition to Pratyaksha
E yo 3aqargnfT----------I| ( 11/7)
limitations. Therefore the use of Aptopadesha,
Since we have seen perception has its own
Charaka. Since majority ofthe knowledgeis
Anumana and Yuktihavebeen said by Acharya
the Indriyas the use of
assessed through the mind and Pratyaksha givesjnaana only through
other Pramanasare said. are themselves Apratyaksha. Only the
-
The Jnaanendriyas which give Pratyaksha Jnaana
Therefore this Sukshma Indriya Jnaana is also
Angas where they are situated are visible.
through Anumana,
- Since Pratyaksha has Badhaka Bhaavas, other Pramanas used.
- Pratyaksha gives the knowledge of only the present time (Vartamana Kaala), where as the
Jnaana of past as well as of the future are got through the other Pramanas.
is the only valid
Charvaka philosophy is the only philosophy which says Pratyaksha
instrument for knowledge.
3.6 Practical Study

Pratyaksha &Ayurveday
Charaka Samhita has always included Pratyaksha as a means of instrument.
These are used-
3767 TT-Used in daily life.
Tfa R-clínical methodology.
TAEI-and for 1r
 194 AT. B. of Padartha Vijnaana Evam Ayurveda Itihasa
1. 3 T H TÜAT-To know something is existent/non existent.
areN 37 4EU- this person, this book, kids of same parents.
T - Perception of uf-7-3Tf etc
Perception of Sukha-Dukha.
Ayurveda has included this to understand the Kriya Phala Jnaana. inthe contextof
Punarjanma)
The Aptopadesha-Pratyaksha-Anumana-Yukti are all based on the Pratyaksha Jnaana,
While giving treatment to a patient the vaidya observes the day to day changes and
developments in the patient through Pratyaksha Pramana,
2. As clinical methodology tfayt T - Diagnostic purpose
Among the three types of Pareeksha-Darshana& Sparshana arethe two methods by which
Pratyaksha Jnaana is got.
By ze/TR RI

TqRfaafraT: TfrdraergciauamauffoesrT: II 10/8)

auj-Colour-white/black/blue etc.
FRTR- Symptoms/place of the disease etc.
9HTUT- Size, is there TiRTYT/ HT77 (growth/reduce)
BT- Aura/reflection.
-Height& weight of the patient.
faTR-Any deformity.
aAT 7H The signs of longevity etc.
q4- Age.

By 79 4by Auscultation).

3HPAR-Gurgling sounds in the intestines.

Hfeged stTci yevi z-Cracking sounds in the joints and the joints of the fingers.
aVarious sounds-477 7 etc.
aHTtruaftm: HVTEI tesf yraueu:11 (g.4, 10/5)
The sound of Vrana Srava or the flow of
blood/Rakta from the wounds due to the air.
Usually respiratory sounds and heart sounds are felt with the stethoscope.
 Pratyaksha Pariksha/Pramana 195
Thrills,
Thrills, rales, wheezing sounds, crepitus, murmurs,
ronchi etc are diagnostic through the
auscultation
coughing/hicoup etc are also heard.
Sounds like
By vi IAVTActile examination/Palpation

afuaT: vityrTTThVTEGEafo-reu: Fapifernat: vtwtuegir (G 10/5)

The normal and abnormal touch of the
The patient can be examined by the hand.
- zi-37 cold-hot
TTRU-75I smooth-rough
- a f o soft-hard
These are understood with respect to Jwara/shotha
(swelling) or other diseases.
Palpation (fRHIA), Extension (THT), Pressurizing (Túisa), Percussion (Túts), Traction
(31T6Ter) etc are different types of touches utilised in the modern as well as in Ayurveda în
clinical practice.

By MTUTMandRTEgVolfactory Perception
Normal abnormal smells of the whole body or a part of the
body is examined through
Ghranendriya.

In the Indriyasthana of Charaka Samhita-various. abnormal odours

are said in connection
with various diseases.
Such as H Y (fish smell) 3HTH T (Raw smell)
R (foul smell) fera T (Putred odour) etc.
T (smell of blood)
-

Various smells from AUI I in various stages,

Lohagandha in Raktapitta.
Putigandha in Puya Danta etc have been said.
The smell of normal
(Praakrit) Dhatu like Madhu Gandha of Shukra Dhatu are also
CXamined by Ghranendriya.
hus the specific characteristics of the disease is cxamined by one's own sense cxcept on
Telating to the gustatory (TeT T), The change in the normal taste of the body can be
nerred only either
by the movement of lice (yuka) towards or away from the body.
Thus this
by rdt aT -TU WA
196
AT. B. of Padartha ViJnaana Bvam Ayurvedu Iihasa
3.
Pratyaksha and Anumana substantiate that which is got through Aaptopadesha.
Eg. Rakta Netrata/Peeta Netrata in Kaamala is justified by Pratyaksha.
Eg. In books it is said that Yashtimadhu drug is Madhura Rasa but once tasted it is justifled.
-
The importance of this knowledge is for the purpose of Anusandhana (Research) where
the effect of the drug is noted on a patient.
The Panchendriya Pareeksha helps in diagnosing or substantiating a new Vyadhi.
The Ashta Pareeksha said in Yogaratnakara is for the purpose of Jnaana Vridhi.

Pratyaksha Pramana thus plays a very important role in Kaumarabhritya, Prasutl Tantra,
Rasa Shastra, Bhaishajya Kalpana, Shalya etc branches of Ayurveda.